Emotion Role In Transformation After Communism Essay Samples
Emotion transformational role through communism and agricultural communities is a complex subject that has demanded a point of focus for activist, pacifist, researchers and scholars that are worth understanding. Therefore, not only does emotion transformational serve as a point a turning point in which the community is physically, structurally and socially transformed, but also serves as an essential component in which a community is functionally and emotionally attached (Siegrist & Hannes, 389). In simple terms, the community’s landscape is emotionally shaped in an indifferent extent through a feeling of identity and passion. Conversely, the previous collectivization process stimulates collectivized remote areas to be attached to their agricultural properties compared to non-collectivized communities. For instance, those who distanced themselves from the soviet reforms compared to the East Berlin police and Stasi who worked together to prevent public humiliation of the State leadership (Siegrist & Hannes, 372). On a broad front, collectivism and communism share many similarities as capitalism shares with non-individualism. Therefore, after communism transformation, emotions generated uncovers the way of people’s lives through a communal class were people has a collective identity rather than a single person (Siegrist & Hannes, 378). Emotions are evoked through psychological though that sees individual’s loss a sense of super-organism existence that considers people’s unity to be a driving force than when people are just separated. The standard of value to that of the primary of life such as race, tribes and states lack meaning in the community. For example, after the fall of the Berlin wall, spontaneous communitas proliferation emerged through international and national media as a form of rebirth of new freedom and mobility (Siegrist & Hannes, 322). Communism was a sign of dictatorship (neo-Nazi interrogation) where people lacked informed choices as they were subjected to the public vote and universal good principles. For example, in relation to the German emotions were expressed after communism transformation by the use of Skeletal Trabi that was regarded as a sign of socialism faith and failures that the people could not imagine having a repeat. Similarly, emotional German workers used a car symbols after the fall of Berlin wall to reflect a super modern Germany confined by freedom and mobility rights. In addition, people revealed self-sacrifice that was not regarded as a form of moral values rather than being a social and political philosophy. For example, there was a significant Witch of events to Leipzig evidenced by Monday’s demonstration routine representing a counterrevolution action (Siegrist & Hannes, 356). Similarly, after the Autumn Revolution and the modeling of the Soviet liberalization, socialism was seen as the flower of a hostile world that needed to be changed (self criticism theory). Emotions played a significant role in the transformation of communism to capitalism as a pulse or driving factor as a right to liberty and a right to pursue the people’s happiness. For example, emotion transformational role shaped the landscape of the community through multivariate levels in the way they conduct themselves or influence events (the people’s silent commitment). For instance, the landscape system changed gradually from being a communist aspect to a capitalist society. In simple terms, the idea of mass production model in agriculture began taking shape resulting in the formation of production specialization and development of equal extreme vertical integration (Saxonberg & Steven, 86). From a different point of view, emotion pulled dynamic planning and mass production adaption to reorganize in a way that facilitates centralized management, as well as active procurements.
Nevertheless, the new capitalism landscape favored individualized in both economic and moral values. Thus, communities were forced to transform in a way that unite them to fight, defend and preserve institutions that fight for their rights in all aspects of life. For instance, in a communist reasoning, the communities were stimulated to initiate the idea of modern technology and investment through production of quotas and export facilities (Saxonberg & Steven, 67). However, with the transformation of agricultural output and ownership, the central management of agriculture changed from smaller farming management to large scale farming management systems. In this regard, most of the agricultural communities shifted from Collectivism to de-collectivism changing the whole scope of agriculture and new property relations. On a broad point of view, collectivization process transformed agricultural communities to a greater feeling of identity and passion in relation to the property ownerships. Collectivized community felt close to their agricultural lands while those who believed could work as independent farmers were less attached (Saxonberg & Steven, 57). For instance, the local response demanded a consistency of distribution of farm equipments such as tractors, division of labor and other forms of agricultural reforms. Similarly, collective communities were transformed into cooperative societies with all legal structures that corresponded to the corresponding states models. In addition, those who felt slowly attached to their communal lands were not ready to be compensated or rent free their lands or leave their lands for cooperatives to use their properties (Sanghera & Balihar, 212). However, private farms for instance in the eastern German had a different speculation about the congruencies among the agricultural communities as well as the divisions of agricultural resources that could either favor communism or capitalism. For example, Kaneff’s opinion in regard to the community ownership viewed the community as a form of identity and had nowhere to go to.
Emotion role in the transformation of communism and its influences in communism transformation to capitalism is a sophisticated subject that can only be achieved through collective bargains. Emotion serves as an essential component in transforming agricultural communities from a landscape of collectivism to non-collectivism through collectivization process. Similarly, agricultural communities’ transformation results in the formation of agricultural cooperatives that encourage division of labor and land scale farming (Sanghera & Balihar, 224). However, the Eastern Europe marked a great revolution of agriculture transforming all other sectors of the economy. For instance, the Eastern Europe advocated for the Oglethorpe plan of agriculture that prohibited large plantations (Georgia).
In contrast, Ireland opposed agricultural transformation that could encourage rural landless since most citizens could lose large land for extensive farming. In addition, protestant reformation and mercantilism in France began advocating for technological farming and capitalism economies. Nevertheless, renaissance ideology began spreading from Italy to the West and middle Europe influencing the intellectual life of the European farmers as a sign of early agriculture modernization. Commercialized agriculture forced a great disruption in the rural societies in the Eastern Europe facilitating a great development of agricultural literacy as well as improvement of farming institutions.
Sanghera, Balihar, Sarah Amsler, and T A. I︠A︡rkova. Theorising Social Change in Post-Soviet Countries: Critical Approaches. Bern: Peter Lang, 2007. Print.
Saxonberg, Steven. Transitions and Non-Transitions from Communism: Regime Survival in China, Cuba, North Korea and Vietnam. Cambridge: Cambridge University Press, 2013. Print.
Siegrist, Hannes, and Dietmar Müller. Property in East Central Europe: Notions, Institutions, and Practices of Landownership in the Twentieth Century. , 2015. Print.